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"Dahw al-Ard
The spreading of the earth has the meaning of the expansion of the land, with some interpreting it as the emergence of dry land from under the water, and others understanding it as the positional and translational movement of the earth. In verses 27 to 33 of Surah An-Nazi'at, the expansion of the earth after the creation of the heavens is mentioned (وَ الْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا). According to some Islamic narrations, the earth has expanded from Mecca or beneath the Kaaba.


According to some narrations, "Dahw al-Ard" coincides with the 25th of Dhu al-Qa'dah, and performing ablution and fasting on this day is recommended, carrying numerous rewards.
'''Al_Mustajār''' (Arabic: المستجار) is a part of the western wall of the Ka'ba, approximately 2 meters in length, located between [[the Rukn al-Yamani]] and the second door of the [[Ka'ba]], which was sealed during the time of [[Hajjaj b. Yusuf al-Thaqafi]]. This section is at the back of the Ka'ba, directly opposite the current door of the Ka'ba.
Ontology
"Dahw al-Ard" is a compound word consisting of two terms: "Dahw," meaning to spread or expand.(1)) ***,,,Ibn Manẓūr, Muḥammad b. Mukarram. ''Lisān al-ʿArab'.'vol 14.p251,,, Dehkhodā, ʿAlī Akbar. ''Lughatnāma''.vol 6.p9210,,,
"And 'ard" means the land or earth, in contrast to the sky or heavens.(2)(***,,, Dehkhodā, ʿAlī Akbar. ''Lughatnāma''.vol2.p1571,,,***)
Some have also mentioned that in this combination, "ard" signifies dry land in contrast to the sea and mountains, not referring to the entire globe of the Earth.(3)(Shaʾrānī, Abu l-Ḥasan, Qarīb, Muḥammad. ''Nathr-i ṭūba''.vol1.p17/253,,,***)
"Dahw al-Ard" is a term that means the spreading or expansion of the land from beneath the Kaaba.(4)( Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī. ''Masālik al-ifhām ilā tanqīh sharāyiʿ al-Islām''..VOL2.P77,,, Muʾmin Sabziwārī, Muḥammad Bāqir b. Muḥammad. ''''Dhakhīrat al-maʿād fī sharḥ al-Irshād''.VOL 1.P519,,, Mūsawī ʿĀmilī, Muḥammad b. ʿĀlī. ''Madārik al-aḥkām fī sharḥ Sharāʾiʿ al-Islām''.VOL6.P265)


Others have considered it to mean the spread of dry land, in a way that the surface of the earth was initially filled with water during the early creation, gradually flowing into valleys and lowlands until dry lands became apparent.(5)( Shaʾrānī, Abu l-Ḥasan, Qarīb, Muḥammad. ''Nathr-i ṭūba''.vol1.p17,,, Makārim Shīrāzī, Nāṣir. ''Tafsīr-i nimūna''VOL26.P110/VOL27.P43,,,,***)
The meaning of the word Mustajār is 'refuge' or 'sanctuary.' This place is known for the acceptance of repentance and is recommended for supplication and prayer.
A contemporary Shia scholar from a city has interpreted the meaning of "Dahw al-Ard" as the positional and translational movement of the earth. He considers the expansion and spreading derived from the term "Dahw" as an erroneous interpretation.(6)***,,,***
==Al- Mustajar and Al-Multazam==
Another possible interpretation of "Dahw al-Ard," suggested by some scholars, is the preparation of the earth for life. This involves bringing out the inner waters, allowing the growth of plants, and removing obstacles through the stability of mountains.(7)( Fakhr al-Rāzī, Muḥammad b. al-ʿUmar al-. ''Al-Tafsīr al-Kabīr''.VOL31.P48,,, Ibn Kathīr al-Dimashqī, Ismāʿīl b. ʿUmar. ''Tafsīr al-Qurʾān al-ʿaẓīm''..VOL 1.P123)
Two places on the wall of the Ka'ba are introduced as places for the acceptance of supplications and repentance, and there are narrations about them:Al_Mustajar and [[Al_Multazam]].
In this possibility, considering the spherical nature of the Earth, the material expansion is rejected.(8)( Nasfī, ʿAbd Allāh b. Muḥammad. ''Tafsīr al-Qurʾān al-jalīl, al-musammā bi madārik al-tanzīl wa ḥaqāʾiq al-taʾwīl''.VOL4.P315,,, Marāghī, Aḥmad Muṣtafā. ''Tafsīr al-Marāghī''.VOL30.P31/32)
Some have also understood the expansion of the earth to mean the widening of land areas under the feet of people, rather than referring to the entire globe of the Earth.(9)( Shaʾrānī, Abu l-Ḥasan, Qarīb, Muḥammad. ''Nathr-i ṭūba''.vol1.p253)
The day of "Dahw al-Ard" and its actions
According to some narrations, "Dahw al-Ard" coincides with the 25th of Dhu al-Qa'dah.(10)( Ibn Ṭāwūs, ʿAlī b. Mūsā. ''Iqbāl al-aʿmāl''.VOL2.P24-38,,,***)
Ablution and fasting are among the customs and actions recommended on this day,(11)(***,,,***
and they are considered recommended (mustahabb), carrying numerous rewards.(12)( Kulaynī, Muḥammad b. Yaʿqūb al-. ''Al-Kāfī''.v0l4.p149,,, Kafʿamī, Ibrāhīm b. ʿAlī al-. ''Al-Miṣbāḥ''..p514,, Baḥrānī, Yūsuf al-. Al-Ḥadāʾiq al-nāḍira fī aḥkām al-ʿitrat al-ṭāhira.vol4.p235),
In celestial books
"Dahw al-Ard" has been mentioned in celestial books such as the Quran and the Torah.


In the Torah
It is usually said that Mustajār is at the back of the [[Ka'ba]] on the western side, encompassing the distance from the [[the Rukn al-Yamani]] to the sealed door of the Kaaba, and Multazam is on the eastern side, encompassing the distance from [[the Hajar al-Aswad]] to the current door of the Ka'ba.<ref>Ṣafāʾī Farūshānī, " Makkah dar Bistar-i Tārīkh", p. 99_101.</ref>
In the Torah, there is a reference to "Dahw al-Ard": "And God said, 'Let the waters under the heaven be gathered together into one place, and let the dry land appear.' And it was so. God called the dry land Earth, and the waters that were gathered together He called Seas. And God saw that it was good. And God said, 'Let the earth sprout vegetation.'"(13)(***,,,***)
However, the narrations related to Multazam and Mustajar have been mixed together, and sometimes Mustajar and Multazam are considered two names for the same place. It is sometimes said that Shia Muslims consider [[al-Multazam]] and al-Mustajar to be the same, whereas Sunni Muslims consider them to be different, with Multazam being the area between [[the Hajar al-Aswad]] and the door of the Ka'ba.<ref>Qāʾidān, " Tārīkh wa āthār-i Islāmī-yi Makka wa Madīna", p. 71.</ref>
In the Quran
Some Shia scholars, based on the collections of narrations from [[the Ahl al-Bayt]] regarding the acts performed at Multazam and Mustajār, have concluded that these two are names for the same place, which is Mustajār.<ref>majlisī, ''Mirāʾat al-ʿUqūl'', vol. 9, p. 106.</ref>
In the Quran, there is a reference to the expansion of the earth (Daha wal-Ard).)14) Ṭabarī, Muḥammad b. Jarīr al-. ''Jāmiʾ al-bayān fi tafsīr al-Qurʾān''. Vol30.p29,,, Ṭūsī, Muḥammad b. al-Ḥasan al-. ''Al-Tibyān fī tafsīr al-Qurʾān''.vol10.p260,,, Thaʿlabī, Aḥmad b. Muḥammad al-. ''Al-Kashf wa l-bayān ʿan tafsīr al-Qurʾān''..vol10.p127)
In Sunni sources, there are also numerous narrations and reports that consider Multazam to be at the back of the Ka'ba (the same place as Mustajar).<ref>Naʿmatī, "Pazhuheshī dar bāray Multazam" p. 84.</ref>
Despite all this, in most geographical sources on Mecca, Multazam and Mustajar are distinguished from each other.<ref>Fāsī al-Makkī, ''Shifāʾ al-gharām bi akhbār al-balad al-ḥarām'',vol. 1, p. 196; Mālikī, " Taḥṣīl al-Marām fī Aḵbār al-Bayt al-Ḥarām", vol. 1, p. 200_203; Sanjārī, "Manāʾih al-Karam", vol. 1, p. 307; Ibn Zahīra,''Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf'', p. 47. </ref>
==Al_Mustajār and the Crack of the Ka'ba==


Verses 27-33 of Surah An-Nazi'at in the Quran mention the expansion of the earth after the creation of the heavens. In verse 30, the expression "wal-arda ba'da dhalika daha" (and the earth after that He spread) is used for explanation.(15)( Ṭabrisī, Faḍl b. al-Ḥasan al-. ''Majmaʿ al-bayān fī tafsīr al-Qurʾān''.vol10.p660,,, Samarqandī, Naṣr b. Muḥammad al-. ''Tafsīr al-samarqandī al-musammā baḥr al-ʿulūm''.vol3.p522,,, Baghawī, Ḥusayn b. Masʿūd al-. ''Tafsir al-Baghawī''..vol4.p444)
Some consider Al_Mustajār to be the part of the wall of the [[Ka'ba]] that was split open to allow [[Fatimah bint Asad]], the mother of Imam Ali (peace be upon him), to enter the Kaaba for the birth of her son.<ref>Ṭabāṭabāʾī Tabrīzī, "Hidāyat al-Ḥujjāj: Safar-Nāmah-i Makkah", p. 178; Jaʿfariyān,''Āthār-i islāmi-yi Makka wa Madīna'', p. 97.</ref>
In verse 6 of Surah Ash-Shams, there is an oath by the earth and its expander, with the expression "wal-arda wama tahaha" (by the earth and its expanse). According to some scholars, the word "طحو" (taha) in its origin is "دحو" (daha), where "دال" (dal) has transformed into "طا" (ta) and carries the meaning of expanding, spreading, or here, extending.(16) Ṭūsī, Muḥammad b. al-Ḥasan al-. ''Al-Tibyān fī tafsīr al-Qurʾān'.vol10.p358,,, Fakhr al-Rāzī, Muḥammad b. al-ʿUmar al-. ''Al-Tafsīr al-Kabīr''.vol31.p192,,, Ibn Manẓūr, Muḥammad b. Mukarram. ''Lisān al-ʿArab''.vol15.p4)
The expansion of the earth from beneath the Kaaba:
. Some interpreters, relying on verse 96 of Surah Al Imran, where the Kaaba is described as the first house established on earth, argue that the expansion of the earth has originated from beneath the Kaaba. They interpret the verse as a reference to "daha al-ard" (the spreading of the earth).(17) Ṭabrisī, Faḍl b. al-Ḥasan al-. ''Majmaʿ al-bayān fī tafsīr al-Qurʾān''. .vol2.p797,,, Abū Ḥayyān Andulusī, Muḥammad b. Yusuf. ''Al-Baḥr al-muḥīṭ fī al-tafsīr''.vol4.p583(
In some narrations, it is also mentioned that God created the Kaaba 2000 years before the spreading of the earth.(18) Kulaynī, Muḥammad b. Yaʿqūb al-. ''Al-Kāfi.vol4.p190,,, Ṣadūq, Muḥammad b. ʿAlī al-. ''Man lā yaḥḍuruh al-faqīh''.vol2.p241,,, Ṣadūq, Muḥammad b. ʿAlī al-. ''Al-Amālī''.p715)
According to numerous narrations, the spreading of the earth (daha al-ard) has originated from Mecca and beneath the house of the Kaaba.(19)( Suyūṭī, ʿAbd al-Raḥmān b. Abī Bakr al-. ''Al-Durr al-manthūr fī tafsīr al-maʾthūr'.vol8.p412,,,***,,, Majlisī, Muḥammad Bāqir al-. ''Biḥār al-anwār''.vol54.p64,,, Kulaynī, Muḥammad b. Yaʿqūb al-. ''Al-Kāfī''.vol4.p189,,, Ṣadūq, Muḥammad b. ʿAlī al-. ''Man lā yaḥḍuruh al-faqīh''.vol2.p241)
Umm al-Qura:
In verses 92 of Surah Al-An'am and 7 of Surah Ash-Shura, there is an interpretation of "Umm al-Qura" (Mother of Cities) referring to Mecca. Some commentators have suggested that in the beginning, water covered all the land, and only the place of the Kaaba on a dry hill remained. This dryness gradually emerged from around the Kaaba until it expanded to its current size.(20)( Ṭūsī, Muḥammad b. al-Ḥasan al-. ''Al-Tibyān fī tafsīr al-Qurʾān''.vol4.p201,, Baghawī, Ḥusayn b. Masʿūd al-. ''Tafsir al-Baghawī.vol1.p115,,, Samarqandī, Naṣr b. Muḥammad al-. ''Tafsīr al-samarqandī al-musammā baḥr al-ʿulūm.vol1.p486)
In a narration from Imam Ali, the same concept is mentioned.(21)( ''Al-Tafsīr al-mansūb ilā al-Imām al-Ḥasan b. ʿAlī al-ʿAskarī 7.p145,,, Majlisī, Muḥammad Bāqir al-. ''Biḥār al-anwār''.vol54.p88)
In a narration from the Prophet Muhammad (peace be upon him), the reason for naming Mecca as Umm al-Qura has been understood to be the spreading of the earth (daha al-ard) from Mecca.(22)( Ṭūsī, Muḥammad b. al-Ḥasan al-. ''Al-Tibyān fī tafsīr al-Qurʾān''.vol1.p131,,, Suyūṭī, ʿAbd al-Raḥmān b. Abī Bakr al-. ''Al-Durr al-manthūr fī tafsīr al-maʾthūr'.vol3.p29)
If the Kaaba is the first part of the earth that emerged from water, it should be the highest point on Earth, but it is not. In response, it is explained that the spreading of the earth (daha al-ard) occurred millions of years ago, and during this time, the Earth has undergone transformations. Mountains have turned into ocean floors, and ocean floors have become mountains.(23)( Makārim Shīrāzī, Nāṣir. ''Tafsīr-i nimūna''.vol5.p345)


==The Supplication of Mustajār==
In the rituals of [[Tawaf]], it is mentioned that: It is recommended for the pilgrim, in the last round of their [[Tawaf]], to place their face and hands on the wall, press their stomach and front against the wall of the [[Ka'ba]], and say:
*أللَّهُمَّ الْبَيْتُ بَيْتُكَ وَالْعَبْدُ عَبْدُكَ وَهذا مَكانُ الْعائِذِ بِكَ مِنَ النَّار. "O Allah, this house is Your house, and this servant is Your servant, and this is the place of one who seeks refuge with You from the Fire."
Then, they should confess their sins and seek forgiveness, and afterwards say:
*أللَّهُمَّ مِنْ قِبَلِكَ الرَّوْحُ وَالْفَرَجُ وَالْعافِيَةُ. أللَّهُمَّ إنَّ عَمَلِي ضَعيْفٌ فَضاعِفْهُ لِي وَاغْفِرْ لي مَا اطَّلَعْتَ عَلَيْهِ مِنِّي وَخَفِيَ عَلى‏ خَلْقِكَ أسْتَجِيرُ بِاللَّهِ مِنَ النَّار."O Allah, from You comes the spirit, relief, and well-being. O Allah, my deeds are weak, so multiply them for me and forgive me for what You have seen of me that is hidden from Your creation. I seek refuge with Allah from the Fire.


 
Then, after that, the person should make any supplications they wish, touch the Yemeni Corner (Rukn Yamani), come to [[the Hajar al-Aswad]], complete their Tawaf, and say:
References
*أللَّهُمَّ قَنِّعْنِي بِما رَزَقْتَني وَبارِكْ لِي فِيما آتَيْتَني‏ "O Allah, make me content with what You have provided me and bless me in what You have granted me.<ref>Khomeinī, "Manāsk Ḥajj Motābaq ba Fatwā-ye Imām Khomeinī ba Ḥawāshī Marājiʿ Taqlīd wa Istiftāʾāt Jadīd", p. 436.</ref>
 
==Notes==
 
{{Notes}}
Ibn Manẓūr, Muḥammad b. Mukarram. ''Lisān al-ʿArab''. Beirut: Dār Ṣādir, 1414 AH
==References==
 
{{References}}
. Dehkhodā, ʿAlī Akbar. ''Lughatnāma''. Tehran: Dānishgāh-i Tehrān, 1377 Sh.
*Fāsī, Taqī al-Dīn Muḥammad. ''Shifāʾ al-Gharām bi-Aḵbār al-Balad al-Ḥarām''. Edited by a committee of prominent scholars and literati. Beirut: Dār al-Kutub al-ʿIlmiyyah, n.d.
Shahristānī, Muḥammad b. ʿAbd al-Karīm. ''Tafsīr al-Shahristānī, al-musammā mafātīḥ al-asrār wa maṣābīḥ al-abrār''.Edited by Muḥammad ʿAlī Āzarshab, Tehran: 1376 Sh.
*Ibn Zahīra, Muḥammad Jārullāh. ''Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf''. Edited by ʿAlī ʿUmar. Cairo: Maktabat al-Thaqāfa al-Dīnīyya, 1423 AH.
 
*Jafarīān, Rasūl. *Āthār Islāmī Makkah wa Madīnah*. Tehran: Mashʿar, 1389 AH.
Shaʾrānī, Abu l-Ḥasan, Qarīb, Muḥammad. ''Nathr-i ṭūba''. Tehran: Islāmīyya, 1386 Sh.
*Khomeinī, Rūḥ Allāh. ''Manāsk-i Ḥajj Motābaq ba Fatwā-ye Imām Khomeinī ba Ḥawāshī Marājiʿ Taqlīd wa Istiftāʾāt Jadīd''. Tehran: Mashʿar, 1409 AH.
 
*Majlisī, Muḥammad Bāqir al-. ''Mir'āt al-'uqūl''. Edited by Rasūlī Maḥallātī. Tehran: Dār al-Kutub al-Islāmiyya, 1404 AH.
Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī. ''Masālik al-ifhām ilā tanqīh sharāyiʿ al-Islām''. 1st edition. Qom: Muʾassisat al-Maʿārif al-Islāmīyya, 1413 AH.
*Mālikī, Muḥammad b. Aḥmad. ''Taḥṣīl al-Marām fī Aḵbār al-Bayt al-Ḥarām''. Makkah: Maktabat al-Asadī, 1424 AH.
 
*Naʿmatī, Muḥammad Rezā. "Pazhuheshī dar bāray Multazam". Majallah Mīqāt-i Ḥajj, no. 43, Farvardīn 1382 SH.
Muʾmin Sabziwārī, Muḥammad Bāqir b. Muḥammad. ''''Dhakhīrat al-maʿād fī sharḥ al-Irshād''. Tehran: Lithography, 1273-1274.
*Qāʾidān, Aṣghar. ''Tārīkh wa Āthār Islāmī Makkah Mukarramah wa Madīnah Munawwarah''. Tehran: Mashʿar, 1400 AH.
 
*Ṣafāʾī Farūshānī, Niʿmat Allāh. ''Makkah dar Bistar-i Tārīkh''. Qom: Markaz Jahanī ʿUlūm Islāmī, 1386 AH.
Makārim Shīrāzī, Nāṣir. ''Tafsīr-i nimūna''. Tehran: Dār al-Kutub al-Islāmiyya, 1374 Sh.
*Sanjārī, ʿAlī b. Tāj al-Dīn. ''Manāʾih al-Karam''. Makkah: Jāmiʿah Umm al-Qurā, 1419 AH.
 
*Ṭabāṭabāʾī Tabrīzī, Muḥammad Rezā. ''Hidāyat al-Ḥujjāj: Safar-Nāmah-i Makkah''. Compiled by Rasūl Jafarīān. Qom: Nashr-i Mūrikh, 1386 AH.
Ṭabrisī, Faḍl b. al-Ḥasan al-. ''Majmaʿ al-bayān fī tafsīr al-Qurʾān''. Edited by Muḥammad Jawād Balāghī. 3rd edition. Tehran: Intishārāt-i Nāṣir Khusraw, 1372 Sh.
{{end}}
 
Kulaynī, Muḥammad b. Yaʿqūb al-. ''Al-Kāfī''. Edited by ʿAlī Akbar Ghaffārī & Muḥammad Ākhūndī. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH.
 
Ibn Ṭāwūs, ʿAlī b. Mūsā. ''Iqbāl al-aʿmāl''. Edited by Jawād Qayyūmī. Qom: Markaz al-Nashr al-Islāmī, 1415 AH.
 
Ṣadūq, Muḥammad b. ʿAlī al-. ''Al-Amālī''. Qom: Muʾassisat al-Biʿtha, 1417 AH.
 
Majlisī, Muḥammad Bāqir al-. ''Biḥār al-anwār''. Second edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH.
 
Abū Ḥayyān Andulusī, Muḥammad b. Yusuf. ''Al-Baḥr al-muḥīṭ fī al-tafsīr''. Edited by Ṣidqī Muḥammad Jamīl. Beirut: Dār al-Fikr, 1420 AH.
 
Ṭūsī, Muḥammad b. al-Ḥasan al-. ''Al-Tibyān fī tafsīr al-Qurʾān''. Edited by Aḥmad Qaṣīr al-ʿĀmilī. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, [n.d].
 
Ibn Kathīr al-Dimashqī, Ismāʿīl b. ʿUmar. ''Tafsīr al-Qurʾān al-ʿaẓīm''. 1st edition. Beirut: Dar al-Kutub al-'Ilmiyya, 1419 AH.
 
Fakhr al-Rāzī, Muḥammad b. al-ʿUmar al-. ''Al-Tafsīr al-Kabīr''.  Qom: Intishārāt-i Daftar-i Tablīghāt-i Islāmī, 1413AH.
 
Marāghī, Aḥmad Muṣtafā. ''Tafsīr al-Marāghī''. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, [n.d].
 
 
''Al-Tafsīr al-mansūb ilā al-Imām al-Ḥasan b. ʿAlī al-ʿAskarī''. Edited by Muḥammad Bāqir Abṭaḥī. Qom: 1409 AH.
 
Baghawī, Ḥusayn b. Masʿūd al-. ''Tafsir al-Baghawī''. Edited by Khālid ʿAbd al-Raḥmān. Beirut: Dār al-Maʿrifa, [n.d].
 
Thaʿlabī, Aḥmad b. Muḥammad al-. ''Al-Kashf wa l-bayān ʿan tafsīr al-Qurʾān''. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1422 AH.
 
Samarqandī, Naṣr b. Muḥammad al-. ''Tafsīr al-samarqandī al-musammā baḥr al-ʿulūm''. Beirut: Dar al-Fikr, 1416 AH.
 
Nasfī, ʿAbd Allāh b. Muḥammad. ''Tafsīr al-Qurʾān al-jalīl, al-musammā bi madārik al-tanzīl wa ḥaqāʾiq al-taʾwīl''. Beirut: Dār al-Kutub al-ʿArabī, [n.d].
 
Ṭabarī, Muḥammad b. Jarīr al-. ''Jāmiʾ al-bayān fi tafsīr al-Qurʾān''. Beirut: Dār al-Maʾrifa, 1412 AH.
Baḥrānī, Yūsuf al-. Al-Ḥadāʾiq al-nāḍira fī aḥkām al-ʿitrat al-ṭāhira. Edited by Muḥammad Taqī Irawānī and Sayyid ʿAbd al-Razzāq al-Muqarram. Qom: Intishārāt-i Islāmī, 1405 AH.
 
Suyūṭī, ʿAbd al-Raḥmān b. Abī Bakr al-. ''Al-Durr al-manthūr fī tafsīr al-maʾthūr''.Beirut: Dār al-Kutub al-ʿIlmiyya, 1421AH.
 
Mūsawī ʿĀmilī, Muḥammad b. ʿĀlī. ''Madārik al-aḥkām fī sharḥ Sharāʾiʿ al-Islām''.  Qom: Muʾassisat Āl al-Bayt 1410 AH.
 
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Ṣadūq, Muḥammad b. ʿAlī al-. ''Man lā yaḥḍuruh al-faqīh''. Edited by ʿAlī Akbar Ghaffārī. Qom: Daftar-i Intishārāt-i Islāmī, 1404 AH.

Latest revision as of 11:30, 7 August 2024

Al_Mustajār (Arabic: المستجار) is a part of the western wall of the Ka'ba, approximately 2 meters in length, located between the Rukn al-Yamani and the second door of the Ka'ba, which was sealed during the time of Hajjaj b. Yusuf al-Thaqafi. This section is at the back of the Ka'ba, directly opposite the current door of the Ka'ba.

The meaning of the word Mustajār is 'refuge' or 'sanctuary.' This place is known for the acceptance of repentance and is recommended for supplication and prayer.

Al- Mustajar and Al-Multazam

Two places on the wall of the Ka'ba are introduced as places for the acceptance of supplications and repentance, and there are narrations about them:Al_Mustajar and Al_Multazam.

It is usually said that Mustajār is at the back of the Ka'ba on the western side, encompassing the distance from the the Rukn al-Yamani to the sealed door of the Kaaba, and Multazam is on the eastern side, encompassing the distance from the Hajar al-Aswad to the current door of the Ka'ba.[1] However, the narrations related to Multazam and Mustajar have been mixed together, and sometimes Mustajar and Multazam are considered two names for the same place. It is sometimes said that Shia Muslims consider al-Multazam and al-Mustajar to be the same, whereas Sunni Muslims consider them to be different, with Multazam being the area between the Hajar al-Aswad and the door of the Ka'ba.[2] Some Shia scholars, based on the collections of narrations from the Ahl al-Bayt regarding the acts performed at Multazam and Mustajār, have concluded that these two are names for the same place, which is Mustajār.[3] In Sunni sources, there are also numerous narrations and reports that consider Multazam to be at the back of the Ka'ba (the same place as Mustajar).[4] Despite all this, in most geographical sources on Mecca, Multazam and Mustajar are distinguished from each other.[5]

Al_Mustajār and the Crack of the Ka'ba

Some consider Al_Mustajār to be the part of the wall of the Ka'ba that was split open to allow Fatimah bint Asad, the mother of Imam Ali (peace be upon him), to enter the Kaaba for the birth of her son.[6]

The Supplication of Mustajār

In the rituals of Tawaf, it is mentioned that: It is recommended for the pilgrim, in the last round of their Tawaf, to place their face and hands on the wall, press their stomach and front against the wall of the Ka'ba, and say:

  • أللَّهُمَّ الْبَيْتُ بَيْتُكَ وَالْعَبْدُ عَبْدُكَ وَهذا مَكانُ الْعائِذِ بِكَ مِنَ النَّار. "O Allah, this house is Your house, and this servant is Your servant, and this is the place of one who seeks refuge with You from the Fire."

Then, they should confess their sins and seek forgiveness, and afterwards say:

  • أللَّهُمَّ مِنْ قِبَلِكَ الرَّوْحُ وَالْفَرَجُ وَالْعافِيَةُ. أللَّهُمَّ إنَّ عَمَلِي ضَعيْفٌ فَضاعِفْهُ لِي وَاغْفِرْ لي مَا اطَّلَعْتَ عَلَيْهِ مِنِّي وَخَفِيَ عَلى‏ خَلْقِكَ أسْتَجِيرُ بِاللَّهِ مِنَ النَّار."O Allah, from You comes the spirit, relief, and well-being. O Allah, my deeds are weak, so multiply them for me and forgive me for what You have seen of me that is hidden from Your creation. I seek refuge with Allah from the Fire.

Then, after that, the person should make any supplications they wish, touch the Yemeni Corner (Rukn Yamani), come to the Hajar al-Aswad, complete their Tawaf, and say:

  • أللَّهُمَّ قَنِّعْنِي بِما رَزَقْتَني وَبارِكْ لِي فِيما آتَيْتَني‏ "O Allah, make me content with what You have provided me and bless me in what You have granted me.[7]

Notes

  1. ↑ Ṣafāʾī Farūshānī, " Makkah dar Bistar-i Tārīkh", p. 99_101.
  2. ↑ Qāʾidān, " Tārīkh wa āthār-i Islāmī-yi Makka wa Madīna", p. 71.
  3. ↑ majlisī, Mirāʾat al-ʿUqūl, vol. 9, p. 106.
  4. ↑ Naʿmatī, "Pazhuheshī dar bāray Multazam" p. 84.
  5. ↑ Fāsī al-Makkī, Shifāʾ al-gharām bi akhbār al-balad al-ḥarām,vol. 1, p. 196; Mālikī, " Taḥṣīl al-Marām fī Aḵbār al-Bayt al-Ḥarām", vol. 1, p. 200_203; Sanjārī, "Manāʾih al-Karam", vol. 1, p. 307; Ibn Zahīra,Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf, p. 47.
  6. ↑ Ṭabāṭabāʾī Tabrīzī, "Hidāyat al-Ḥujjāj: Safar-Nāmah-i Makkah", p. 178; Jaʿfariyān,Āthār-i islāmi-yi Makka wa Madīna, p. 97.
  7. ↑ Khomeinī, "Manāsk Ḥajj Motābaq ba Fatwā-ye Imām Khomeinī ba Ḥawāshī Marājiʿ Taqlīd wa Istiftāʾāt Jadīd", p. 436.

References

  • Fāsī, Taqī al-Dīn Muḥammad. Shifāʾ al-Gharām bi-Aḵbār al-Balad al-Ḥarām. Edited by a committee of prominent scholars and literati. Beirut: Dār al-Kutub al-ʿIlmiyyah, n.d.
  • Ibn Zahīra, Muḥammad Jārullāh. Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf. Edited by ʿAlī ʿUmar. Cairo: Maktabat al-Thaqāfa al-Dīnīyya, 1423 AH.
  • Jafarīān, Rasūl. *Āthār Islāmī Makkah wa Madīnah*. Tehran: Mashʿar, 1389 AH.
  • Khomeinī, Rūḥ Allāh. Manāsk-i Ḥajj Motābaq ba Fatwā-ye Imām Khomeinī ba Ḥawāshī Marājiʿ Taqlīd wa Istiftāʾāt Jadīd. Tehran: Mashʿar, 1409 AH.
  • Majlisī, Muḥammad Bāqir al-. Mir'āt al-'uqūl. Edited by Rasūlī Maḥallātī. Tehran: Dār al-Kutub al-Islāmiyya, 1404 AH.
  • Mālikī, Muḥammad b. Aḥmad. Taḥṣīl al-Marām fī Aḵbār al-Bayt al-Ḥarām. Makkah: Maktabat al-Asadī, 1424 AH.
  • Naʿmatī, Muḥammad Rezā. "Pazhuheshī dar bāray Multazam". Majallah Mīqāt-i Ḥajj, no. 43, Farvardīn 1382 SH.
  • Qāʾidān, Aṣghar. Tārīkh wa Āthār Islāmī Makkah Mukarramah wa Madīnah Munawwarah. Tehran: Mashʿar, 1400 AH.
  • Ṣafāʾī Farūshānī, Niʿmat Allāh. Makkah dar Bistar-i Tārīkh. Qom: Markaz Jahanī ʿUlūm Islāmī, 1386 AH.
  • Sanjārī, ʿAlī b. Tāj al-Dīn. Manāʾih al-Karam. Makkah: Jāmiʿah Umm al-Qurā, 1419 AH.
  • Ṭabāṭabāʾī Tabrīzī, Muḥammad Rezā. Hidāyat al-Ḥujjāj: Safar-Nāmah-i Makkah. Compiled by Rasūl Jafarīān. Qom: Nashr-i Mūrikh, 1386 AH.
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